Lecture 1

Welcome to the first lecture on the philosophy of accelerationism. This lecture covers the Kantian foundation of accelerationism, alongside theorizations regarding the temporality of accelerationism and the machinic nature of man within the process of accelerationism. For those familiar with my work, these three lectures that I'm giving on the philosophy are closely based on my thesis, which I wrote two years ago, entitled Accelerationism, Capitalism as Critique. Accelerationism, Capitalism as Critique. Now, this was a thesis that I wrote for my master's course, master's course in continental philosophy. And since then, I've been working with accelerationism.

You know, I've been working with it since I've been working with it for years. now for those that have read the the thesis of course if you know about philosophy and you know and you know about Deleuze and you know about Kant and you know about Lyotard and Nick Land's work then the the thesis you'll be able to get a grips on it if you don't however this is sort of what this course is for um it's basically an expansion and an articulation of that thesis and of what philosophically accelerationism is because in recent years there has been sort of a political bias with accelerationism and the reason I put the I wrote the thesis and the whole idea behind the thesis was the idea that the philosophy of accelerationism actually comes prior to all of this

there is a separation of this thesis into three thematic parts which are the three lectures and like I said it's just appropriate for those who are trying to understand the philosophy accelerationism they're interested in it they've got a little bit of philosophical knowledge but not enough to get a grips on what's really going on but it is there should be stuff in here as well for those who've been working with it for a long time so what will the culmination of these three lectures be you'll understand that accelerationism is this perpetual arrival from the future and in a certain sense accelerationism is the future itself in a sort of schizophrenic sense it's the creation of the future and it's the potential of creations of the future you'll understand that

acceleration is accelerationism is auto catalytic that is a process which somehow builds itself it's positive oriented which is a cybernetic feedback process which also sort of builds itself in the same way that compound interest does. It's a system of production, of time. It's very intricate. It's very interconnected. It has a lot of processes. It has a lot of functions. And it really does infect the absolute nerve endings of existence. Absolutely nothing is untouched by accelerationism, or at least the process of accelerationism. Nothing can escape it. Nothing can escape its sort of clasp of production. and the way I sort of structured this initially is that I begin with the smallest of these sort

of nodes and it's actually sort of ironically the way in which many people undertake philosophy so we begin with man we begin with the way that we perceive accelerationism or we perceive things so we begin with man itself which I understand is the smallest sort of kernel of production which can still be analyzed within its own dynamics and by itself right so man can analyze himself we can analyze ourself within the systems which are controlling us and altering things um you know there's a difference between we could of course go smaller we could go down to the microbe but there's a difficulty of how things are being controlled and how processes are altering things

when we can't be within that kind of itself so we begin with man um now man within the philosophy of acceleration is inherently changed um we begin with a theorization which comes from delers and gotari uh specifically from their book anti-edipus which is part of their two part series of volumes called Capitalism and Schizophrenia. Now, what it does is sort of inherently alters the structure of man. But before we jump into that, there's just a short note on why I and many people working within the accelerationist sphere of philosophy

utilize Deleuze and Guattari. And it's for the simple reason that to a certain extent, philosophically speaking they are the originators they are you find within anti-edipus near the end a the the origin of accelerationism they state that um they state the the sort of ritual of accelerationism which is to accelerate the process and this is found within anti-edipus but it they are actually being influenced in this moment from Friedrich Nietzsche and from his text Will to Power which was posthumously published but it's from I believe aphorism 505 called the the strength and the strength of something I can't exactly remember I'll put it in the

in the notes but the Nietzsche is talking about accelerating the leveling of European map so he's talking about the the overhaul of all values and sort of this destruction of values within society and the complete uh deconstruction atomization of things which we held dear we can understand this is the leveling of european man there is some specifics with regards to the european part but that's not important to us deleuze and qatarie understand this as an overarching process which is being immunitized to capitalism and that is what they're talking about they're talking about accelerating the process in the way that in the way in which they understand capitalism now the sort of in a certain sense then we can understand talleres and quattari's philosophy is

proto-accelerationist it's before it comes before the current theorizations of accelerationism come about and it sort of possesses structures and unities in such a manner that their presupposed anthropocentric authenticity that is sort of their organic and natural nature as man or humans it transcendentally erodes now i'll get to what transcendental means shortly but we'll just remain with man for a short time so i return to one of these sort of organic structures these structures which de leuze and gotari take on which before certain philosophers take hold of them we understand them as sort of classical or organic or natural and I will use it as a placeholder for our sort of

certainty as man you know we're very certain about our existence before we tinker around tinker around with it with philosophy so humanity has this sort of structural certainty which is born from an ignorance in my opinion of critique so I take the classical notion of desire okay we we often understand desire as something before we look at it through the lens of say freud or lakhan or delersion qatari or leotard we understand this is something which is authentic which is natural which is organic and this is like a trio this authentic natural organic trio is when you begin to place these within the syntheses of cant and delers they lose the possibility of being what they actually are of effect and

this is really one of the fundamental problems of accelerationist philosophy is that you're targeting everything is being targeted from a position of the inhuman which is of course very difficult to get to so this first lecture is about stripping back and understanding how we can understand inhumanism from a human perspective which is something i'm quite critical of but i try my best to understand it in a way which isn't ignorant and isn't taking stuff for granted that it shouldn't do okay but we're going to begin with desire and we'll sort of so we're still within this original kernel of man but we're going to take desire which is something he understands as a sort of way marker for his place in the world you know it's something that comes from him and he understands what he wants and what he needs and actually with desire we're already

looking at the way in which the process of accelerationism works because the process of accelerationism the process of acceleration is always taking on forms of control it's it's possessing forms of control it's possessing desire so what we really have with desire is like the first mask the ultimate mask and what we're what we're going to do in this first lecture is to begin to strip that away so the classical sort of psychoanalytical notion of desire it denotes a want you know i need a um a desire you know we desire things we want them um but this in turn denotes a lack you know i want this therefore i don't have it so there's a lack there's this gap in me towards an object or an emotion or an identity or some sort of abstraction there's something i

really really want and if i have it if i have my desire i'll be fulfilled um this is a theoretical formation of desire directed at an idea of completion, right? So there's a lack, there's a void, there's a hole. And if I attain my desire, it will fill the void and I will be sort of completed as a self, you know, via acquisition of the lacked. Now, you know, we see this in, this is what adverts do, right? This is one of the quotes that I love from David Foster Wallace, where he says it did what all ads are supposed to do, create an anxiety, relievable by purchase. So when we look at advert, it's telling us that we need something,

but at the very same time, it's telling us that we are without this thing, that because we don't have this thing, because we haven't gone on this holiday, because we don't own this car, we have an inherent lack within us, which needs to be filled. And this conception of desire lures the user or the human or the person towards not only a false end but a false premise which in terms of the philosophy of accelerationism is a premise of possible conclusion right so this premise of there there even being a possibility of conclusion or completion or completeness or unity of the self is just false okay and in terms of the theorizations of de l'hors and gotari it's entirely false in terms of what we can begin to later on consider assemblages

so classical design the way we classically understand desire it's quite tyrannical in that it allows this idea of completeness to come forward so it doesn't just take something and you know it it doesn't just take the idea of completeness and critique it or work with it it takes that as a matter of fact as a statement and then begins to work from it so in terms of so uh the the the theory of accelerationism we understand this as a human-centric viewpoint which is actually taking the the wrong path from the get-go so the quote there from foster wallace about adverts creating these anxieties which are relievable so it's creating a lack which is then relievable by

buying something and which thus apparently fills that like mentally or physically what he's doing is assimilating desire into the practical dynamics of consumption under capitalism okay it's already quite interesting because what adverts are doing they are in some sense working with the process of accelerationism because what we're going to be talking about is the way in which capitalism controls us via methods of consumption methods of production and it sort of emphasizes this error of classical freudianism via its consumerist application okay so we have this presupposed anxiety and it doesn't just assume that there is an actual lack

but also makes the assumption of a possible unified self okay i'm just going to repeat that because i think it's really important that one of the first first things which is sort of stripped away by the process of accelerationism or the understanding of accelerationist philosophy is that the human isn't this sort of authentic bodied unified self okay capitalism comes in and it really plays around with these assemblages and these ideas which are sort of what we're built from ideologies religions families these are all seen by deleuze and qatar as machinic and machines and they all interconnect and they all feed back from one another so when we look at something such

as an authentic self or the idea of a unified self what it really is is a tyranny that there is this authentic being that we sort of can get back to because for de leuze and quattari that's entirely false this this is just an assemblage of parts to a certain degree and it also makes this assumption that such a unified self could still exist within or under capitalism and this is sort of impossible because capitalism tends to pull people around and pull things around for its own gain so it will use whatever it can it's an entirely plastic ideology or economic reality it's extremely difficult to define capitalism because it eludes definition at

every point because it doesn't adhere to anything it's mo it's modus operandi the thing it is always doing is targeting itself towards anything which can perpetually grow itself so it doesn't it doesn't matter you know what humans are made of or what we adhere to or what ideology is working in that current moment or what religions are working in that current moment what matters is that the thing which capitalism is allowing to grow is allowing it to it capitalism to grow more and these sort of selves of agency of will of control of familial comforts these authentic

original selves psychoanalytical desire then it sort of gives man himself okay it gives man what he supposedly wants right you have this understanding that you desire something and the structure and system of psychoanalysis gives that back to you by way of taking part in its processes and this is sort of a problem because you're never truly getting down to where it is the desire has come from you to a certain extent of course you're doing the khan I don't want to ignore that, but we're not delving into that. We're delving into these authentic ideas that we have prior to anything, which we, you know, we believe these things come from us. We believe that our desires come from us and they're just our desires. But of course,

the criticism is, well, in what plane are these desires existing? And why are they being targeted towards certain things and not targeted towards others? And what is that system or that process which allows it to give a negative or positive effect to certain desires or to certain ideals and this is what we're looking at is this actual prior plane to everything which is sort of controlling everything but this is slowly built up and you know the problems with psychoanalysis then is it leaves him open or leaves the psychoanalyst sorry the psychoanalyzed open to the belief that another's psychoanalyzing is his working through of the desires repressions and drives and i think you know of course psychoanalysts will have criticized this sort of

idea that what they're talking about might spur on the the analysand to a certain degree but what we're looking at is the actual like i said the plane and the the the underlying process where this is all coming from and it's my theorization here that when psychoanalysis is correctly immunitized sort of flattened into the transcendental or critique or transcendental philosophy it dissolves into the same becomeings as the entire human-centered notion of what i consider to be called the inside okay which is representation which is illusion and mask Now, metaphorically, what's happening here, when I immunitize psychoanalysis into the inside, into these processes which I'm about to articulate, we're seeing the authenticity.

We're seeing the organic nature of man, the presupposed authentic and organic and natural nature of man. Actually, that entire abstraction is subsumed into the inside. okay and the inside is representation it's representation it's illusion it's mask you know it's the it's sort of the tree it's man's material faith in senses and this is sort of targeted at becoming nothing because as i'll explain you're sort of stuck within something okay before i explain i'll just say you know such a form of desire and structural decentering this idea that something can be subsumed into an underlying process and when

I say underlying as in like it's underneath that is just abstract language which is used for the sake of ease of understanding okay well there's no ups and downs here there's no left and right transcendental philosophy doesn't work that way it's not to do so would be to make a mistake which we'll understand in a minute but this is entirely beholden to Kantianism to critique to the work of Immanuel Kant and I'll just give a short extrapolation as to the sections of the critique which are critical to form this theorization okay so largely we are looking at this section called the transcendental aesthetic from Kant's critique of pure reason and this is sort of you know needed thoroughly needed before venturing any further okay so Kant

as two epistemological that is relating to the the study of what we know and how we know it epistemological distinctions okay so he has a priori or a priori i say a priori and a priori is knowledge which we have acquired without any empirical investigation so we haven't had to go out into the world and understand it and then we have a posteriori or a posteriori okay and a posteriori is knowledge which is acquired from some empirical investigation okay so let's take the idea of all bachelors are male okay so we have the the subject and

the predicate so the subject is bachelors and the predicate is that they're male okay so the predicate is inherent in the subject bachelors by definition are male so saying all bachelors are male is a priori knowledge because we haven't had to do anything okay we haven't had to do anything from this okay um one plus one we'll see why this is a difficult one but if you're just looking at the epistemological distinctions of a priori and a posteriori one plus one equals two is a priori okay it's a priori because we haven't had to go anywhere and find out something empirically from our senses from the world a posteriori if i say all swans are black then we

need to investigate empirically via our senses whether or not that's the truth so to understand that um we'd need to investigate another example is it's raining outside now well okay there's a lot going on there so right now to understand that it's raining outside we'd either need to go outside and check or we need to look out the window and check either way we need to investigate the empirical reality that we're in okay now there's two other distinctions okay called analytic and synthetic and these are sort of like the previous distinctions yet these are linguistic distinctions so if we take a couple of examples to figure these out we have the sentence brothers are male this is an example of an analytic statement because it's true in

virtue of its meaning alone that is to say the concept brother contains the concept male so the statement is necessarily true in virtue of the definition of brother um Kant does name this phenomenon conceptual containment everything's contained within the in the in the concept um but we do we don't need to delve on that there but that's what it's called um and then we have synthetic okay so since we have analytic which i've just mentioned and then we have synthetic now synthetic statements are the ones in which there is no conceptual containment for instance brothers tend to be unhappy is synthetic as the concept of unhappy is not contained within the concept of brothers so the truth of the proposition is not a matter of definition alone but it's based on experience external to the definitions to create a subjective statement now what you know these are

these are these are great tools to have you know some of the the most intriguing tools in philosophy but when it gets really interesting is when you begin to combine these okay so you can combine the distinction you combine the the a priori and a posteriori epistemological distinctions with the analytic synthetic linguistic distinctions okay so for instance you can have analytic a priori statements and knowledge which is true prior to any experience and you can have synthetic a posteriori statements statements which are entirely reliant on experience to make sense now these don't really change anything to a certain degree there's very specific times when they would but what's really interesting what's super super important both can and super important for the

philosophy of accelerationism is the idea of a third possibility okay a synthetic a priori statement that is knowledge that is universally and necessarily true in itself a priori but can still be found from experience synthetic now you know when you really begin to think about this is astounding this is absolutely incredible this is incredible stuff because well what's going on there you know a priori is universal knowledge it is absolutely true by definition of itself you know it's mathematics according to canon it's geometry it's things which are just entirely true they're always true they're universally true but they're synthetic so they come from experience so what's happening here we are deriving new universal knowledge

from experience now for Kant this is the big question how are these these possible now we're not necessarily going to delve into that we sort of touch on it but I'll just expand on it a bit so the famous example that Kant gives and I you know I said that one plus one equals two is this example of a priori but I said it's a distinct one it's a difficult one that's because when we take 1 plus 1 equals 2 okay can't argues that nothing in the definition of 1 plus or 1 gives us 10 in itself okay so the statement is purely in our heads you know we're working out but we don't have need of empirical observation and yet it's universally true so then from this can't argues so the synthesis the synthetic element of this is in the the equals part the the the

equating it the working it out so one plus one you know the the if we were to bracket it off the whole thing is a priori but the process of this is synthetic and kent goes on to argue that the principles of science and mathematics and geometry contain synthetic a priori knowledge that is knowledge which is learned from experience but it's also necessary universal so the fact of the possibility of synthetic a priori knowledge suggests that we're capable of knowing further truths and our reason and knowledge can be expanded but this doesn't have to mean an expansion of the limits of materiality this can be worked out um elsewhere okay this can be worked out

transcendentally okay now when we when we you know i will uh i'll just go back okay so i was we were looking at the subsumption of psychoanalysis and there's some other things we need to understand from kant's critique of pure reason can't critique um to understand how this is possible now i i mention these these epistemological and linguistic distinctions of Kant uh analytic synthetic and a priori and a posteriori because we'll need them now okay so Kant's position with regards to the reality of man begins with the idea he puts forward the idea that there is two forms which

are absolutely a priori for man to experience anything at all you have time or temporality and your space or spatiality okay for for there to be anything at all for man any reality any experience there has to be space for things to happen within for man to be within but space has to be within time because space needs time for things to happen within it in a in a duration okay um and this is why when we say time and space time actually becomes first because you need time first for space to be within it so time is this strange priority thing and time and space are

absolutely always already they are necessary for there to be anything at all now you know like i said time before space not accidental and accelerationism is a philosophy of time there there's no getting around this anyone who says any different send them to me because accelerationism is a philosophy of time and this is just anything else is is silly and you'll you'll you'll see why um this is sort of a very simplistic articulation of the transcendental aesthetic an extremely simplistic articulation of of the transcendental aesthetic section from Kant's critique of pure reason now Kant then goes on in the critique of pure reason just to let you know with the transcendental logic and the transcendental dialectic and this idea of categories and and his the the rest of the critical reason to a certain extent is trying to prove

why this is the way things are and this allows some conclusions some see these conclusions as horrifying some see them as sort of liberating because we finally have a system to work with man must exist within time and space along with everything else along with the cosmos but man due to his very nature and this is Kant's huge revelation in terms of rationalism in terms of empiricism in terms of causality okay man must exist within within time and space right but due to his very nature can only attend to or perceive or intuit reality via his processor

his brain as such the way in which he perceives is a matter of synthetic process the forms of time and space he senses are not pure they are synthesized processed versions of time and space or spatio-temporality they are particular to the output of man's senses what man perceives is a representation a representation of the real he synthesizes both temporal and spatial reality and in doing so his perception he creates his reality as he represents it it's a subjective reality to a certain degree right now a good way to think about this though it sort of sometimes gets confusing if you think about it the wrong way but a very common way of thinking about this

is if you put on blue tinted spectacles if you put them on everything you see in the world is going to be tinted blue and this is the point that Kant is making with the idea of representation is that if you think of the way we sense things the way we cognize things in our consciousness that is the blue tinted spectacles they're inherent in us so there is this outside of us but the outside has to be filtered through and synthesized and processed by us so then it's a re-presentation and what's outside is the real i call it the outside nick land calls it the outside which is why he's always on about the outside coming in and so the inside then is the realm of representation this is why i state that the psychoanalysis and psychoanalysis and the ideas

authentic and natural organic these are born on the inside these aren't transcendental functions these come from the realm of representation and so we make this sort of clear split here okay the terminology will feature heavily in these lectures okay in relation to understanding the acceleration process okay we have two separate terms referring to two separate spatio-temporalities okay we have the reality that we we inhabit the representational reality the one where you know you metaphorically put on the blue tinted sunglasses the one which we attend to via our senses and this is called the inside okay that's the reality that we're in and then we have the form of time and space external to these syntheses the transcendental the pure form of time and space okay this is called

the outside and this is so important to the philosophy of accelerationism just outstandingly important and you know here we have the reality of man defined the transcendentally defined reality of man and this allows me to return once again to the deconstruction of the idea of classical or authentic or natural of you know psychoanalysis and desire so the conclusion of the psychoanalyzed is one made within the inside within their own limits right everything that they're attending to all these desires and all these wants and lacks and needs these are attended to from the inside and those who desire supposedly do so of their own accord to desire is to desire from oneself

however this is just transcendentally incorrect this is sort of incorrect shorthand for man's false ability to attend to and control the outside okay so desires are from the outside they're transcendental functions which are connected to capitalism but we'll go into that later to sense via his brain that which is transcendentally external to him it's just an error of placement okay these things come in and it's there is a very strange way in which we have connection to the outside but the gateway the gateway is sort of a one-way ticket

most of the time there is arguably ways in which the outside can be touched or attended to or we can get to this limit and this i cover in the ccriu course um this isn't something i want to go into now i'm focused on the process of accelerationism the very very brief overview of this is the fact that with man there is a transcendental split into two sort of selves okay so you have the man on the inside and you have a have this functioning wherein the inside we don't just represent space we also represent time so the entire notion of temporal linearity that is time moving just forward in succession

that is simply a representation however and that's one side of the split however however very important distinction is that because we have an an inherent connection to time the fact we're allowed to have successive time does mean that we do have a transcendental connection to time in some way this area this side of us has this ability to connect to the transcendental but this isn't a this is a lecture on unfortunately this is a lecture on um accelerationism so i won't delve too into that too much into that now you know so like i was to saying the the classical desire is an error regarding the construction of reality itself okay

now i turn to um jean-francois leotard's the libidinal economy um but actually one of the most articulate things written in this is in the introduction by ian hamilton grant where he states everything psychoanalysis knows about desire it knows by injecting it into a certain schema called Oedipus, a closed familial circuit. This outline of desire by Grant, within the introduction of libidil economy, this pertains to desire in direct relation to critique, in the sense that when we talk about Tellur's and Quartari and anti-Oedipus, what they're really dealing with, amongst many, many other things, is Kant. Now, this is argued

and tossed around and but i see it as can't and many people working with the acceleration sphere would see deleuze and quattari's work within ante oedipus as working with critique working with camp so what happens here is these original notions of desire when we think about these tinted glasses again these are just representations what we understand as desire as as this force emanating from the advert we sort of direct ourselves towards the advert towards the the two-dimensional reality of the advert towards the the representation of desire okay this is what a lot of psychoanalysis is it's just working with representations we work with the things that are said and done within families we work within these dated ideas and archaic ideals and histories that we have but

these are all representations which have been subsumed into our memory and our mentality and what accelerationism is is trying to work with is when you look at an advert don't deal with that representation because it's being synthesized by you what is it a force and why is it that i'm compelled towards this and this is you know this is where we're directing ourselves is why the hell am i directed towards this lack where's it coming from what's controlling it and how is it born you know this is you know this is some of the most interesting stuff imaginable and these desires these are just a mask over the top of something much larger on top of a libidinal intensity

or a force from the outside right classical psychoanalysis authority and as such the authority of these systems of the inside and metaphorically the authority itself of the inside you know the authority of institutions the authority of psychiatry etc comes from its location on the inside it's like a dog chasing its tail it's a self-vindicating process like science science says science is true because science says so and every institution on the inside can never truly find a transcendental vindication because they're all stuck on the inside and they're not working with forces coming from the outside okay and these are folding into a complex web of other representations and this promotes the illusion of depth and worth you know existence

within imminence disallows this depth okay so we were following anteedipus which is the first part of capitalism and schizophrenia in this manner of occulted critique okay leotardian desire theorizes of the oedipal triangle which was put forward by freud so the oedipal triangle or triad father mother child okay and leotard understands this as part of the inside like i've said the oedipal triangle is a representational triangle and this is what de leuze and quartari are sort of getting towards in anti-oedipus is that we have to go beyond these ideas we need to push these ideas to our limits because in staying within them you're constraining yourself but of course i think the general reading of anti-edipus is that you're just constraining yourself within

psychological and psychoanalytical bounds whereas actually it's it's transcendental bounds you're you're you're constraining yourself within within the representational inside and all of this all that is classically authoritative is demoted by the transcendental okay any i any ideas or any compulsion towards a form of authority on the inside of what we can sense is demoted when it's understood transcendently even leotardian intensities which arguably sort of toe the line of the inside and outside which we can understand as leotard's desires sort of reflect the transcendental behind the scenes compulsions

of desires on the inside these are just representations caught in their own loop okay they're just presumptions of that it's authority drawn from the idea that we've created authority from representation it's representation investigating representation and when you are doing that you're stuck don't do that the effects emanating from the representations of the inside just cannot be understood themselves this is just a dog chasing its tail okay desire of the inside is a mere subordination leotard says of every intense emotion to a lack and every force to a finitude okay and being represented via the cognition of man by senses

the pure forms of intensity communicated from the outside that which the pure forms of time and space outside of man are constricted into a finality into the finality of the inside so what's coming in from the outside is just mashed into representation and just completely striated in the words of de l'hoseph contari it's just contained and you have this material actuality when we get to the virtual actual we have this actuality and it just can't move anymore okay so you're dealing with a dead end the forces which created that which come from the outside the virtuals which we'll get to they're not being constrained they're still at work and you're stuck we are stuck representationally with the re-presentation of this and to follow or direct

oneself in relation to notions of originary classical organic as if they hold meaning is a recursion of nothingness because you've got this finality and you go right that's it that's the answer that's the conclusion of course this is incorrect incorrect it's it's completely false because that thing has come into the inside it stops and now it's done why are you why you how can that be in any sense true if the forces which allow that to come about are still moving okay and to blindly follow representations of the inside as if in themselves they held any meaning is the fate of those who are just secure in their delusions it's it's a maddening labyrinth where every exit is bricked up by nothing and leotardian desire as posited within libidinal economy

is an exemplary example of working through the process of drawing back the transcendental cult okay if you want a very a great book especially with regards to desire and libidinality there is no one better than leotard for sort of constantly revealing this this you know um Behind the scenes, eternal nothingness. So to posit that these desires, structures of the inside, as a representation of the outside, are at current the equivalent of sort of an auto-constructive GPS. A navigational control system, which began with one's birth,

and will continue forever after one's death. Destination. Production. you the self or one is just you you're in the middle of an auto-constructive horizontal plane and desire this sounds complicated okay but you can actually simplify this and it's one of the sort of quite bleak but really really interesting things about tallers and quattari's philosophy they posit the the machinism the machinations which are ongoing you're of course already in the middle of them you're born into some machinations and processes which come in from the outside and they've begun machining processes so in the sense that you're having an originary position you can't because you're already in the middle of the belly of the beast which has already

begun okay so man is placed within this deterministic navigational system or locket and this sort of removes these rational notions of linear time because as i've stated the the representational reality of can removes this idea that time is in any sense linear because time as well as space you know we look at we look at a wall that's just a representation of a wall but when we throw a ball and the ball goes from a hand and it hits a tree and then hits the floor and we see it go from us in a sort of succession that is just a representation of time there is an

outside force working on whatever's happening there in pure time in transcendental time but the way which we sense it in which we perceive that as happening is just a representation of it and you know to deconstruct the transcendental entrapment indebted to humanity is a means to detail what man becomes in relation to the outside and this is what we're talking about when we talk about this first kernel of man what the hell is happening to man what is happening to man with regards to the outside coming in you know this is the big question and this becoming is put into more sort of transcendently strict terms by gil de l'hors his solo work without quatery

and for further extrapolation of the inside in itself you know that would be no more than a repetition like i've said dog chasing its tail and i don't want to do that so such an understanding of continual desire and the thread which man is made to follow really posits some questions about time and temporality how does time transcendentally work how is it constructed in relation to the dynamic of the inside and outside and this is the isn't the process of accelerationism itself but it's the question what the hell is going on with time and what the hell is going on with time in its communications between the outside and the inside and to when we attend to this primary necessity of the transcendental system itself time is to begin to compound an understanding

of man's situation within the entire and as such i begin to compound the various stations stages of accelerationist time in abstract i say stages again much like levels this is language that i don't particularly want to use but for ease of understanding it's what we need to use now to begin a thorough understanding of accelerationist time i'm going to be turning to to Deleuzean theorizations of temporality, specifically his book Difference from Repetition. I'll begin with the definition of Deleuze's first synthesis of time. It's to understand the present as a process, a passive synthesis where the past and the future are folded into the passing present

as man perceives it. Okay, so with this first process we are sort of working within the kantian framework because we have this synthesization of the past and the present with kant however he would he ventures off into the hysterizations of the inner sense whereas delers does his own thing there's a difference between succession and indexing and canton delers okay but we're to return to this present which is the past and the future folded into one moment in one present is always transforming in its relation to the passive very important alterations of the past and the future okay um in james williams book on uh deleuze's theorization uh

deleuze's difference in repetition he states that is a process that passes from the retention of the past into the expectation of the future not as psychological nor as phenomenological in the sense of quantities of intention but as formal processes bearing on different things particular and general setting them into relation the very conception then of the present in the form posited by the first synthesis can only happen on the inside within synthesized temporality so we have this idea of representation when we put the blue spectacles on which tint everything our senses our perceptions the notions and the ideas of the past and the future are folded into

this representation of our present reality okay so everything is then synthesized into a linear temporal framework okay and these are then called passing presents um and these passing presents as sort of cause i false succession form for man and now okay so everything is just constantly being you know the the past is retained in the present the future is expected in the present and the constant alterations of these in relation to what's happening in the present is forming what we consider and now okay and in this sense we never have this real past and we never really achieve the future because the present happens with it if we think of a present and let's just

say for instance the immediate present that's coming up is called a and a is working within the past that we've just retained called b and the future that we are expecting called c but once these are folded into a that changes but then that changes our understanding of b and c of the the future and the past and so we never have these sort of originary pasts or futures they're always the the past can just always be used as this possibility of potential and the future is itself a potential itself and the the this means that for the first synthesis with when man's within the first synthesis he's actually processed by time within such a form of time desire

theoretically begins to adhere to a more stable form of nihilism for such an understanding of desire as leotard states masks hiding no face only surfaces without a backstage only prices without values this is to conceive of a desire of the inside okay so like i've been saying when you have these surfaces without backstage and prices without values masks hiding no face for instance the the idea of representation in the inside you're dealing with the mask you're dealing with the surface you're dealing with the price and the problem that a lot of authentic structures do is they only deal with these and not the the backstage part and this is what the transcendental the kantian critique and the transcendental philosophy allows us to investigate is these

behind the scenes parts and this sort of conception of desire articulates a sort of dark reality of representation the dark reality of representation and of linear time um no attempt to deconstruct or draw back the curtain of the illusion from the inside will ever reveal the forces of the outside in themselves so you know i just really do want to reiterate that dealing with the the inside forces from the inside is a very very it's just it's just a dog chasing it now desire is this sort of negative gloss a trinket of production which passively keeps our consciousnesses and us being conscious entertained and busy within a sort of loop this form of temporal continuity allows for greater clarity with regards to the first synthesis

when we think back to this first synthesis of the past and the present folded in we can conceptualize of desire in the aforementioned leotardian sense as this placeholder for any process of the inside, the mask. And these processes are retained and anticipated, retained as in the formation of the past, anticipated in our understanding of the future. These are held within the passing present and the first synthesis. Core, in the representational loop of the inside, the linear direction of material processes, due to their reality and enactment within the inside, are forever targeted at nothingness. They're always targeted at further representation, which, as we understand in the Leotardian sense, is a mask, is a price without a value. It's not

the value itself. It's not the outside. As such, the first synthesis in its relation to the way in which man synthesizes is of the inside. The first synthesis is like a temporal enclosure for man, utilized by that it will never know in itself it's utilized by the the outside okay forms of retention and anticipation are utilized by the outside and it's sort of like an eternal game of hide and go seek where man just always will find nothing he'll never find an answer for nothing was ever actually hidden in the inside because it goes in forms an actuality and zips back out again um and sort of this belief that that this form of inside will ever actually sort of care about this care about us in any sense which is sort of then a problem or authenticity and all natural and

organic stuff again um anyway this form of temporal like entrapment begs a question regarding leotardian intensities this idea of value behind things in themselves for they must in their communication with the inside they're coming in they're forming things have a means of re-appropriating the direction of man the direction in which desire flows throughout the linearity because desire is sort of doing things within this linearity so we begin to see this sort of form of control and form of direction and potential teleology if something's happening and something's doing things and things are moving in certain directions we can always ask the question well where is this heading and this means of communication i will go back to the other synthesis um but this means of

communication is made possible by a conception called the virtual and the actual a conception which has connections to both the outside and deleuze's second synthesis of time in its relation to the inside the transcendental shift of perspective is one from classical desire which we've spoken about material process of finality and conclusion to a transcendental process of for transformation of duration of movement and change and of specifically in a very you know loads of importance of high importance the virtual okay the concept of the virtual and actual they're only complete in their unification so we have the actuals which have come in and their representations on the inside. One, however, can't be without the other. And the virtual then is there, but

what's going on with it? So I'll just present this very basic definition of the virtual and actual here for the ease of later utilization. The concepts become more versatile upon later application. For now, let's look at a laptop. So we'll take this as our object of attention with regards to the virtual and the actual. The actual is expressed in one's encounter with the phenomenological reality of the item as an object of sensation, therefore as an object of re-presentation. It's done, it's complete. The laptop is hard, it's clunky, it's heavy. These are its phenomenological values and attributes. Within the actuality of the laptop resides the virtual or the virtual aspects of it. These are relational aspects, transferable attributes of the object

which posits, put forth, virtual connections to other objects and other ideas and other ideals and other networks and other systems, heaviness, hardness, etc. But of course these can become more abstract. Attributes which all coexist on the plane of the virtual, a plane of possibility, itself located transcendentally on the outside. So here we begin to see how things might come in from the outside in relation to time these virtual let's think of them now as transferable attributes of the outside are retained in the form of the second synthesis of time so now we're talking about retention in time okay and the second synthesis has this conception where the past alters into a pure past a past which as james williams states will be defined as determining

the form of the passing present that is must pass and how it must pass but it does not determine of course the content of any particular passing present a notion of determination which is extrapolated upon later for now i'm still writing of the inside you know i want to remain here for a little while in this first lecture we really get the grips of how it's sort of controlling us and the ways in which communication are possible. So when a man attends to the pure past, his memory becomes active. The aforementioned passing present of the first synthesis, this is passive, a trait which carries over into the second synthesis

with one minor alteration. The active memory of the second synthesis allows for a transformation of the present into an aiming or aimed present wherein man can aim his memory back upon an indexed series of passing presents. Now when we think of these passing presents we had this conception theorization that the past is retained and the future is anticipated and these are then drawn together into a passing present. Let's now understand when we're now looking at this from within the second synthesis we understand this passing present which is holding this momentary past and future. Let's call this R and this equals

a passing present. Now the pure past can be visualized as like an index so you have this present and then that present and then that present so you have R then R then R then R then are and these are in abstract memories because in that memory we had a certain momentary conception of the past and the future with folded into that present and and within this second synthesis man can aim his meaning at selection r one of the r's in relation to the the index series of virtual pasts these are all virtual now because they they've become these attributes they're not actualities anymore so there's these virtualities the actualities of these pasts have been converted

into actualities because they're no no longer the phenomenal phenomenological reality on the inside so we just have these memories of them which sort of transforms them and converts them into the the ideals that they were and the attributes that they were in their virtual reality now the now becomes this compound of virtual times so you have r and r and r indexed all these memories indexed but now becomes this compound times fold into a present so we don't just know we no longer just have the first synthesis which is only the synthesis of a present we have all the synthesizations of the first synthesis all the separate synthesizations of presence all the separate presence these then compound into the second synthesis present which

understands the whole compounding okay and as such for man to desire a sponge is now for man to desire spongeness from the index series of presence so it's for him to aim back towards index notions of spongeness within the pure past because of course he can't aim his memory back towards a phenomenological actuality because it doesn't exist how it did so you're aiming it back towards the virtuality and in that sense you're dragging the virtuality of the past into the present okay and early on here we can actually see how the idea of dragging the potential futures the anticipated virtual futures into the present as a process of accelerationism might happen but we'll get to that

later and so this process of dragging this desire from the past back into the present is for him to aim back towards indexed notions of sponginess or whatever attribute it is he wants to target towards whatever virtuality is he wants to talk towards within the pure past as a means to acquire his present desire and actualize it however big sort of hit on man's will and what he wants these are just passive traits again because he's in the belly of the machine he's already part of a process which has long since been running if you've started a process since you've been born in what sense do you have a say in it this is a big question for de leuze and quattari the structure of such a reality as william states is a dynamic relation between the virtual and

actual what is desired is not actual roughness of the sponge or whatever it is you want to desire but the sponge in memory, the sponge in virtuality. What is desired is something then sent in from the outside. It's always something sent in from the outside. The present is never desired in itself, only in relation to virtuality. Once more, this shows how the transcendental alters presuppositions of the inside. It just derails man's assumed ability to attend to the virtual as if it was actual therefore what is attended to by man is of course attended to via the inside as such that which he desires is both the nothingness behind phenomena and the inability

of understanding the forces of the outside in themselves okay what we desire much in the same way that the way much in the same way that the market only works because of a lack our desire is a lack because we just cannot compute the outside the actual forces in themselves we can never get down to this real because of the kantian locking that i mentioned prior the fact that we re-present our reality with these tinted glasses we just cannot communicate with this outside and so his his faculties in a sense are targeted from within this auto construction which he's just sort of like a mindless dog just running within it trying to find certain things which he just

can't grasp because he's never grasping the thing in itself a virtuality comes in it actualizes something into a phenomenal reality and he believes yes this is it this is my desire but this desire is always fleeting as we all know and so he goes on to the next thing and the next thing and the next thing but he's never quenched the lag because the true lack the true real which he's sort of grasping after in in memory and in in grabbing the virtuality is a virtuality of the outside it's the outside okay and he's forever within a middle of the outside which is thus never the conclusion he's been led to believe exists i'll leave the virtual and actual for now delaying articulation of their functional importance until i sort of go deeper into the

outside okay um what i'm going to target next here is um the idea of time of standardized times and concepts of machination and machines within de l'oeuf and quattari okay this all does begin to compound but we need these separate parts first to make sense of it okay thus far it has been shown how man or how man is trapped within the inside and by what mechanisms he is kept busy or kept continually moving within the linear time he is allowed from such a mode of of um being extrapolated the task at hand it's to what the task at hand is to articulate what it is man becomes from this fate okay so we've got we've sort of outlined how man's stuck

and in what sense our traditional modes and authentic modes and organic and natural modes authority are just completely debunked by transcendental philosophy okay and so what's happening with this alteration this is sort of where i turn more thoroughly towards anti-odipus okay an alteration of being happens wherein man transforms from human to desiring machine okay and this is the first thing which is tackled in anti-odipus is what is man what is man within this Deleuze-Ouartarian transcendental reality right and this you know this is conception largely positive with the anti-Oedipus and as desire has already been defined the latter you know we understand desire as this just fleeting object with with its weird strange non-communication

for man between the inside and outside so what's left is to define the latter part the machine which is sort of the the subject right so the subject is a machine which desires but what hell is a machine and then when we'll compound these together into the definition of man as desiring machine or desiring machine and then i will combine that with transcendental time and we'll begin to see how man is working within the philosophy of accelerationism this compound structural philosophical elements will outline the accelerationist process it's not something that's easily grasped hence why you need a lot of this sort of prior stuff to be able to articulate it um so de l'eux and quattari states state in anti-odipus page 11 everywhere it is machines

real ones not figurative ones machines driving other machines machines being driven by other machines with all the necessary couplings connections this statement is at the very beginning of capitalism and schizophrenia and it posits that everything has a machinic nature now the problem is when you're jumping head first into capitalism and schizophrenia you're sort of taking your old language with you which is a problem with a lot of continental philosophy the way we think of machines in terms of deleuze and guattari is incorrect because we can actually use the concept of the virtual natural here to understand why we're being a little bit ignorant with regards to how they understand it we're going in and thinking of actual machines computers engineering i don't know tractors engines whatever this is not really what

they mean in fact it's not what they mean they are thinking of the the virtual machinization process to machinize or to machinize is to connect it's to intertwine it's to link it's and and most importantly it's to produce okay this is what machines do they produce something and it's it's A machinization is interconnected and networked production. Deleuze and Quartari emphasize that these machinic processes are real. They are, you know, don't think of the virtual as not real. It's very, very silly to think of it that way. Virtual reality doesn't help us. Our conceptions of what, you know, we think of virtual reality, we think of virtual spaces and we think not real, but actually these things are entirely real because in terms of their virtual attributes, they are happening.

this is reality but it's just another form of reality it's transcendental reality but don't mistake the concept of the virtual with virtual reality because when you're in virtual reality and you have the headset on what you're sensing is still something you're sensing even if it is on a screen and it's digital that is still a phenomenological reality for you so that is not what we mean by the virtual this is something that's transcendental that's behind everything that's completely outside of man's mode of synthesis okay um such machinations due to their productive nature as virtual are you know as i've said they're deemed not real or unreal or surreal um the both the virtual and the actual are machining process they're real it's very very important to emphasize that this is affecting reality they are real in the sense of transcendental

effect, wherein both processes in their inherent capabilities cause alterations. The confusion is created from a perspective of the inside. So like I've said with virtual reality, don't confuse that form of virtuality with transcendental virtuality, because it's a reluctancy to admit that the outside is real too, which you have to admit for the accelerationist philosophy this is something that is key to the understanding that the deleuze quatarian acceptance that the outside forces are real too um the processes of machines the machinations of the entire are the production of reality production is real the real is production okay this is deleuze and quataris big things production okay the marxist lineage of deleuze and quataris philosophy

comes to the fore here in the form of the machine within the idea of the desiring machine okay mark states the machinery does not exist in the worker's consciousness but rather acts upon him through the machine as an alien power as the power of the machine itself okay so the deleuze quatarian conception of the desiring machine is a theoretical expansion of this idea of a marxist alien power coming in this this alien powers process and it's an expansion of both of the process itself and also how it affects that which it processes man so de l'hors and guattari are expanding on this idea of an alien power they're looking into the process of the alien power but they're also looking into how this process affects man and actually sort of alters into man okay but

we'll get to that the distinction of theoretical progression herein is regarding sort of transcendental levels of course this language is very silly to use with regards to transcendental there's just no such thing as levels but it's just easy deleuze and quattari disallow marx's rational division okay seeking only to allow a division within man's synthesis okay so the division between the alien power and man for marx is a clear division and this like as if the man as if men could tackle the alien power in some form or maybe constrain it or control it and change it to make their their lives better okay this is sort of a man's uh direction towards emancipatory politics now the alien power the marxist alien power which comes in and possesses

man within anti-edipus is no longer a material division but a process which is made imminent in concordance with the dynamic of the inside the outside okay so in correct transcendental theorization or Deleuze-Quattarian transcendental theorization man can no longer be acted upon there's no above and in theoretical correction is part of this act himself okay so he the virtuals are subsumed into his being and he actually is the alien power okay capitalism this alien force of production is possessing man and becoming him man is becoming the capitalist alien force okay and the concept of the desiring machines is one such place within capitalism schizophrenia

which typically hides its kantian lineage but it doesn't take much looking to eke it out wherein the transcendental takes center stage we shift from rationally separate forces of production to a mode of imminent production where all forces are within kantian a priori spatio-temporality and divided only by syntheses of certain machines okay so we have man's synthesis where he's got these glasses on these tinted glasses where everything changes and actually the only division is due to his ignorance he he has this lovely little comfortable inside but the things and the processes that are happening on the inside are absolutely being controlled by these virtual

alien powers it's only from his synthesis where he he thinks that he's in some way special to any of this which is completely wrong the division is transcendental and not rational rational is just entirely inside based and it's just silly thus the alteration of man's nature wherein he becomes machinic this immanentizes him into the transcendental transcendental circuitry of production itself he's part of it and not like he's been brought in and put in as a cog which could be removed he's quite literally imminent to the process he's he is of the process he is the process okay he's as much part of the process as as an engine is part of the process okay these are all connected to transcendental modes of production okay so the machine or machinization

much like desire is removed from its classical territory of the inside okay where in the marxist sense it's seen as this tool or a ligament which overrides the nature of man this sort of separation and in the decontextualization transformed is transformed by deleuze and gotari into the essence of its prior actions within the passing present okay therefore to be a machine isn't to be something in this in the sense of a separation but it's literally just to machinize in this manner the first and second syntheses of time in their human-centric synthesization are subject to machinization okay when we look at thorstein and veblen he states standard physical measurements are the essence of the machine's regime the machinic temporal

standardization dynamics of capitalism of of the time of the inside which we believe to be real because of our the way we synthesize clocks minutes hours seconds gmt time zones linear time these are a grand representational machine defined on the inside as time which in reality is the representation or the representation of time in pure time okay which is just completely wrong you can't have time in time you have time first you have pure transcendental time that second time is an illusory mask or veil put atop pure time in the same way that desire

is sort of spread over it just is meaningless okay this internal structure of time allows for distinct alterations to man's nature okay so when we think of this time in time sure it's incorrect but the virtualities of time itself and this virtuality of time is this form of machinized standardization and these allow for distinct alterations to man's nature wherein this alien power which is of him re-appropriates time for man okay and it's like this process of fragmentation takes place where the pure time via the synthesis into temporal when pure time is synthesized by man into a linear form of time leading man to believe and construct a reality wherein he is

on time you know everyone says i'm on time that leads man to believe that this is the real time but actually man isn't on time as in minutes second hours he's just in pure time without representational time in time sorry on time without representational time on time clocks hours linear time or chronic time the desiring machine cannot really exist this is probably a bit controversial but i'm good you know this is the argument i put forward um and this is one of the clearest ways in which to turn back to to web uh to veblen the machine throws out anthropomorphic habits and thought okay so veblen's statement is close to conjecture of the authentic human nature

or this idea of a human time prior to the machines and yet even if one is to ignore such presuppositions of an authenticity of the human such a statement does reveal an understanding of the artificiality of time in relation to man's transcendental reality okay so with chronic linear time we have this grid-like structure of days hours minutes okay so there's like 60 minutes in an hour 24 hours in a day and this is an artificial subjection brought in from the machinic process to the outside this is you know this isn't this is an actuality of time which is residing as a virtual which controls the way in which man as a desiring machine and acts on the inside in the

way in which he machinizes it is not a natural form of organization grown on the inside by man but a means of computational functionality brought in from the outside okay regarding and this is really really important as to why so you know you would ask the question there's this linear time it's been brought in from the outside well why would the outside bring us in we'll get to the capitalist connections later but we have to understand that the outside is inherently connected to capitalism and this linear form of time which allows us to deconstruct and fragment our days into productive chunks is brought in regarding the productive output of material and the production itself just general production targeted towards the most production okay the

second hand of the clock and it's incessant ticking fabricate a fragmentation of man's very being into the most minute existences just plank length production you know man is fragmented into this just machinized alien power which is just targeted at allotted jolts of time in which he's meant to produce okay this theorization and recontextualization of machine machines posits two very important points one all processes are imminent because everything all machinizations are real and transcendental and thus real point two production fundamentally changes

the process of machinization of production in its transformation from material political sign to transcendental force allows production to inherently alter okay the production of of the machine is theoretically moved to the outside production no longer has any relation to the inside other than as a force of the outside within the desiring machine in its compound form can now be defined fully okay we'll define what the design machine really is into into in relation to all of this okay um and it's just it's just a definition which is interwoven with man's transcendental fate of time and production um to define the desiring machine in relation to

accelerationism is to define the smallest kernel of production it is to articulate the micro and to bear witness to the macro of possession, the process of accelerationism, the processes of production and capitalism, possess math. The desiring machine is just the most transparently functional example of how the accelerationist process or the process of accelerationism, the process of acceleration, works upon or into reality, as seen from the inside, okay, to perceive not the workings of the process but the work itself the desiring machine as seen from the inside is just this empty domino the inside as we've said is just like a a layer on top of

the force for force which can't get to so that the man on the inside the desiring machine man as desiring machine is an empty domino which contributes to the positive feedback loop of capitalism and he's just passive waiting to be possessed by the latest iteration of the alien force when we turn back to deleuze and qatarie they state production as process overtakes all idealistic categories and constitutes a cycle whose relationship to desire is that of an imminent principle okay what does this mean production as process right it's quite a tough thing to look into production's process therefore this allows this sort of possible possible teleological direction of capitalism and here in the compounding of time and production begins okay

in a terminative when we reverse the terms of the desiring machine and we think of machinic desire okay man is a mere agent of the passive temporal processes of his time okay we've looked at these syntheses man is passive to the indexing of time and time itself is this machinization so it's no longer a machine that desires but actually the desire of the machinic nature itself and wherever that goes and this is why the idea of being caught in the in the and machining processes which are already underway is so important to desire within capitalism these are aimed solely just at further production these are the desires of the machine the retrieval of man's desires is a process of

letting the outside in as we've stated man is really after the virtual the outside as the virtual becomes the actual it is retrieved at first from the fluidity of the virtual on the outside and is actualized into the socius or society on the inside the socius then this is and society is is once again just this grand representation okay it's an illusion of production what's being produced on the inside is sort of a signifier a material signifier of how well the processes on the outside are functioning okay and the inside then is inside as product inside as symptom the inside representation is a symptom of the finality of the virtuals coming in

the productive acts both productive acts are real but the productive forces and the production itself are only to be found on the outside okay so we're left on the inside with just this finalized material form the forces themselves which cause this we don't these are just the things that possess us and change the way in which we we exist okay and there's this sort of perpetual virtual actual loop within a larger loop of productions of productions as deleuze and guitar would say and this loop this sort of recursion which acts as the construction of reality um de l'erza quitario state the human essence of nature and the natural essence of man becomes one within nature in the form of production and industry okay so when we begin to look at this

de l'erza quitarian conception of nature all that is natural is a mere contextual machinic component of the inside right this idea of nature is something of the inside once the outside is understood as the alien force that is now of man within his being then the subsumption of his essence into the machinic processes is imminent with the arrival of capitalism man is like ready he's part of this because via the way in which he experiences time but as this passive being which is just searching for virtualities he is then waiting and ready and primed for a system

such as capitalism which can control what virtualities are doing where they're targeted and why we're even interested in certain virtualities from from the off okay and the process thus far only describes the end result the inside for there to be such a functional mode communication however one-sided or transcendentally unilateral it may be you know we can't access the outside the inside can't go to the outside it's just the outside coming in it does however luckily for us allow for a theoretical philosophical door to be opened with regards to the outside it's very very nice when gateways open the outside's coming in in terms of the virtual We have this strange connection to the virtual via our transcendental connection to pure time.

And once a gateway is opened, as I won't get into this now, but this is a lot of what Nick Land was doing with the pneumogram. Even if that gateway says, no, no, no, we just come in one way. You can sort of ramrage your way in and force your way in. And this is more what the CCRU are doing. And I talk about this in my other course. but the gateway is important here in relation to then deleuze and qataris continuation of critique continuation of can the inside the outside are altered in their relation okay so they state the self and non-self outside and inside no longer have any meaning whatsoever only a process that produces one within the other now he does beg clarity here that when deleuze and qataris state

the outside and the inside they're not directly relating this to what i mean by the outside and the inside in terms of this very clear-cut articulation of kant's form of representation and transcendental philosophy however they are dealing with transcendental philosophy and the way in which they're seeing this is theirs is a is a philosophy of imminence it's an imminent philosophy so these are all um horizontally sort of flattened into one thing and so everything is transcendentally combined in a sense and so Deleuze and Quartore state that these concepts sort of have no meaning in their relational aspects because we're working with a philosophy where everything is imminent but this is not to be confused with an existence

these things do still have an existence and the inside the outside exist in multiple ways they exist in their relation to each other and this is a relation which is only made possible by their relation to the syntheses of man you know the way in which we synthesize reality for the outside and the inside in themselves neither exist in terms of externality or internality these aren't modes of spatial temporality that exist you have pure time and space and then you have things or beings within them which alter the time and space and so the the the relations between the inside and the outside are in relation to the way in which the being which is in pure time synthesizes

here okay so these are just things for man from man boundaries are formed and the ideas of transcendental internality or externality these are synthesized and in this manner there is only meaning between borders in terms of how we man can understand what's going on we need to look at what's going on between these borders imminence as a whole disallows meaning to be universally formed there is nothing for subjection to push against okay this is the horror of Kant is our our subjection is subjective. It doesn't really exist in the pure way of things. So we sort of have to play around with this barrier which isn't actually there.

And as such, the door which is open is one in which we can theoretically dissipate from the inside. So we can sort of cut through this meaning itself and intend to the transcendental forms, functions and processes in themselves. Which is why when I mentioned synthetic a priori knowledge at the start, this is so important. because the only place that universal knowledge can come from is this sort of pure time and space and the idea that we can achieve synthetic a priori knowledge is the idea that something new is coming in from the outside and therefore we can work out to a certain extent from the inside new forms of knowledge which Kant's argument is via mathematics and geometry in these rigorous sciences these mathematical sciences this mode of being is distinct to the desiring machine as

i've stated it's distinct to matt and when he's caught within the first and second syntheses of time and the auto construction of transcendental capitalist dynamics this is sort of just where he's caught okay that's his mode of being he's caught within these passive syntheses and these syntheses are being controlled by capitalism which controls the way in which we uh deal with virtuality which we'll get to in another lecture there is a light at the tunnel uh at the end of the representational tunnel however this light is schizophrenic um a door implies a line of communication as of status and as such a possibility of exit from the inside a way of way of dealing with these and a way of understanding these other processes

such a possibility is found within schizophrenia schiz schizophrenic um this isn't clinical or medical schizophrenia uh the you know the the schizophrenics we think of as as sort of going relatively mad and being in asylums this isn't what we're talking about this is the delirzo quattarian notion of schizophrenia and it's a complex process but then again no exit or understanding the outside is ever going to be easy for if you want to exit or even exercise the possession the dead time of impersonal desiring production which really has nothing to do with us it's just possession an alien force the process of the desiring machine needs to become schizophrenic deliz and qataris state schizophrenia is like love there is no specifically schizophrenic

phenomenon or entity schizophrenia is the universe of productive and reproductive desiring machines universal primary production as the essential reality of man and nature and so in casting off these oedipal shackles which we spoke about earlier these organic natural authentic shackles at every opportunity which is what deliz and quattari do in anti-odipus the schizo no longer adheres to these forms of identity these striated actualities at any general level the schizophrenic evades structure okay due to the schizophrenic inherent inability

to sort of adhere to state authority self authenticity organic modes natural modes it fragments okay all these other things are seen as stagnant relics of the past present on the inside okay they've been done their identities they're striated representational phenomenological actualities in the inside and they are done there's nothing more going on with them it's purely the dog chasing its tail again the schizophrenic fragments desiring production towards new appropriations of the virtual. If there is a possibility of exit, it is within schizophrenia. De Lizzo Quattari state, the schizophrenic deliberately seeks out the very limit of capitalism. He scrambles all the codes and is the transmitter of the decoded flows of

desire. Schizophrenia is desiring production at the limit of social production. So here we take the social production of the socius of society the grand representation the great authority of the inside the great representational authority inside this is a mass of coded identities straighted conclusions it adores material limits it's what gives it its authority the socius in its very nature as a unity on the inside stagnate stagnates as a functional material retention it's just retaining itself as material schizophrenia however the schizophrenic seeks out the limits of this it decodes these stagnant desires and processes and reappropriates their virtualities which every actual has back into the inside of something new schizophrenia

schizophrenics do this by taking what's called a line of flight an operation which transcends though that's very shady language with regards to transcendental it's sort of because everything's imminent this is just a trans something that's transcending man's subjective inside okay so it transcends the actual ascends to the virtual as seen from our limited synthesization and the inside and it is this function the line of flight which acts as the dark precursor of the new and the novel okay the schizophrenics line of flight is a perpetual de-territorialization now we'll get to

de-territorialization and re-territorialization later but for now you just need to understand it's a line of communicative production between the inside and the outside okay it's to draw in the new. It's moving from stagnation, decoding it, decoding its virtuals, decoding its actuality to get to these virtuals, understanding the virtuals and firing them in to something new. Okay. And again, these new actualities are immanentized into the temporal passivity of the disiring production. So under capitalism, nothing new lasts. Okay. Deleuze and Quattari state, everything stops dead for a moment. Everything freezes in place. Then the whole process will begin all over again. Okay, so the schizophrenic inherent to the schizophrenic has to

be this embodiment of change, this embodiment of flux. And this birth of this event comes from the outside and it freezes in its process of actualization. And then schizophrenia, unlike everyone else, unlike desiring machines who just adhere to the actualization, to the actuals, to phenomena in the inside, schizophrenia then continues its line of flight away from this actualization it's done with that it's it doesn't want finality it doesn't want identity it doesn't want stagnance this now present stagnance has nothing to do with schizophrenic it wants to keep pushing the limit those and that of the inside don't witness or perceive this process but only understand the event in terms of like a retrospective indexed past present and all that once was was once new but becomes striated and captured and as such the pure past is a trail of

debris left behind by an ever-accelerating schizophrenia or schizophrenic and it does beg clarity that it isn't just man who can become schizophrenic institutions can become schizophrenic they can push limits um groups can push limits ideas can push limits things which are pushing to limitation can be considered schizophrenic in their in their inherent nature this mode of time creation this mode of like indexing new things over and over again of the virtual and unnatural event creation as index past. This has a wider implication regarding the outside, but I do expand on this later. Now, before concluding this section on the inside, I need to extrapolate one final tenacious representation, one which eludes various

rationalizations and is often deified to absurdity, okay? The unconscious. And probably a lot of you are thinking, well, what about the unconscious? It has this weird connection. Unfortunately, the unconscious much like the actualized socius is another grand representation but this side this time of the actual and abstract okay so the human unconscious is seen or acts as the overarching historical myth law and culture spread throughout linear representational time and supposedly unconsciously imposed upon man's psyche yet as it's shown time is not a linear succession as such because linear time is imposed on us in the way we synthesize reality and as such an idea of linear time is produced via syntheses and as such the unconscious falls prey to the same pitfalls as

does the entirety of the inside is a representation out by a peculiar one okay Deleuze and Quattari do comment on this they state it is the function of the libido to invest the social field in unconscious forms thereby hallucinating all history reproducing in delirium entire civilizations races continents and intensely feeling the becoming of the world schizoanalysis which is related to schizophrenia sets out to undo the expressive edible unconscious always artificial repressive and repressed mediated by the family in order to attain the immediate productive unconscious okay the worst oedipal striated actual rot is

located in the unconscious it's sort of what we use to justify it and vindicate it it's like this this grand key of the inside which people use and say well the young it's related to the unconscious so it vindicates what's going on the inside but it's once again it's the inside trying to vindicate itself okay um the historical repressive and familial unconscious is a mode only of presuppositions and transcendental errors glossed over by this thin veil entitled the psyche as if that means anything more than some form of in inside representation okay such presumptions suffocate suffocate the production of the real unconscious the machinic unconscious the unconscious's inscription of meaning to the pure past is just a blockade against the reappropriation

of the virtual when the virtual is trying to be reappropriated or liberated or expanded or pushed to its limit against you know the unconscious comes in against the new and says no no no we need to subsume this back okay oedipus in the form of the unconscious halts production by assimilating the new into its old triad via this this function of the unconscious converting novel events in time into its own mode of nostalgic future bastardization okay as if it all has to be wrapped up neatly in this this authentic unconscious okay potentiality becomes a finite object within the empirical malaise of oedipus's grasp the classical unconscious is the last bastion of the inside assuming any form of agency okay it's just another curtain on top of nighill

the classical unconscious is therefore peculiar because its representation masks a distinct force a machinic unconscious of production there's something being produced here the force and intensity of the auto-construction of capitalism which we spoke about is there okay the psycho psychoanalytical or psychological heart human unconscious is a stratified representation of cause and effect which has been subsumed into standardized time theorizations of the unconscious are just overextensions of the pure past it's a it's trifling within a multiple connected familial pure pasts with the intention of assuming connections between them on the inside the

reality of course is that from the inside such connections are still beholden to forces on the outside the unconscious's peculiarity is that it assumes an outside within the inside which is incorrect okay this is why i wanted to bring it up because the unconscious seems like this thing which is connected to the outside but actually it's just behold as behold into the inside its predicate is on is is still predicated on consciousness okay which is phenomenal and in itself unknowingly masking the actual force of the outside in themselves okay which is the auto-construction reality the notion of the machinic unconscious is of primary importance later and as such this understanding of its differentiation from the unconscious is I've given it here so we don't get confused later on but this has been the the first lecture on the

philosophy of accelerationism if you enjoyed it because this one I will make public if you enjoyed it please think about signing up for the course which will be linked below and there will be notes and there'll be seminars and for those who want them there will be one-on-one seminars and there will also there'll be three longer lectures all about this long from me on the philosophy of accelerationism and the the pro specifically on the process of accelerationism which is the philosophy itself and then there'll be um many lectures by macahoon uh many of you will know mzenogoth on the philosophy acceleration uh they're not the philosophy sorry the politics of accelerationism and we'll both be in the seminars um and it's going to be a great course so please think about

signing up but for those who do sign up I will see you in the next lecture